1. Kashmir Saivism traced to the Siva-sutras whose authorship is
attributed to Siva himself. The Sutras are said to have been revealed to
a sage by name Vasugupta who lived towards the end of the eight or the
beginning of the nineth century AD. A succession of talented exponents
of the system followed Vasugupta. Kallata who was Vasugupta's chosen
pupil wrote among other works Spanda-sarvasva in which he explained the
meaning of the Siva-Sutras as taught by his master. Somananda the author
of Siva-dristi and a vritti thoreon was probably another pupil of
Vasugupta.
2. Kashmir seivism advocated a kind of monism or non-dualism. The names by which the system is known are Trika, Spanda and Pratyabhina. The name Trika primarily refers to the triple principle with which the system deals viz Siva-sakti-anu or pati-pasa-pasu. Though the other schools of saivism also accept these three categories Kashmir saivism regards the individual soul and the world as essentially identical with Siva and so the three according to it are reducible to one. The term Spanda indicates the principle of apparent movement of change from the state of absolute unity to the plurality of the world. And the expression Pratyabhija which means recognition refers to the way of realizing the soul's identity with Siva.
3. The Ultimate reality in Kashmir Saivism as in every school of Saiva philosophy is Sambhu or Siva the supreme God. Siva is the Atman the self of all beings immutable and ever perfect. He is pure consciousness (chaitanya) absolute experience (para samviti) supreme lord (paramesvara). He is the ground of all existence the substrate of all beings. He is called anuttara the reality beyond which there is nothing.
4. Sakti (power) is Siva's creative energy and is spoken of as his femine aspect. Siva in his aspects as Sakti manifests himself as the univorse. That is there is nothing other than siva. If the universe appears as if different such appearance is a delusion.
5. The supreme aim of the Partyabhij a system is to enable the individual soul to find its salvation. The salvation consists in the soul's recognition of its identity with the Ultimate reality. As bondage is the result of ignorance release is to be attained through knowledgs.
H. Kashmir Saivism
1. Kashmir Saivism traced to the Siva-sutras whose authorship is attributed to Siva himself. The Sutras are said to have been revealed to a sage by name Vasugupta who lived towards the end of the eight or the beginning of the nineth century AD. A succession of talented exponents of the system followed Vasugupta. Kallata who was Vasugupta's chosen pupil wrote among other works Spanda-sarvasva in which he explained the meaning of the Siva-Sutras as taught by his master. Somananda the author of Siva-dristi and a vritti thoreon was probably another pupil of Vasugupta.
2. Kashmir seivism advocated a kind of monism or non-dualism. The names by which the system is known are Trika, Spanda and Pratyabhina. The name Trika primarily refers to the triple principle with which the system deals viz Siva-sakti-anu or pati-pasa-pasu. Though the other schools of saivism also accept these three categories Kashmir saivism regards the individual soul and the world as essentially identical with Siva and so the three according to it are reducible to one. The term Spanda indicates the principle of apparent movement of change from the state of absolute unity to the plurality of the world. And the expression Pratyabhija which means recognition refers to the way of realizing the soul's identity with Siva.
3. The Ultimate reality in Kashmir Saivism as in every school of Saiva philosophy is Sambhu or Siva the supreme God. Siva is the Atman the self of all beings immutable and ever perfect. He is pure consciousness (chaitanya) absolute experience (para samviti) supreme lord (paramesvara). He is the ground of all existence the substrate of all beings. He is called anuttara the reality beyond which there is nothing.
4. Sakti (power) is Siva's creative energy and is spoken of as his femine aspect. Siva in his aspects as Sakti manifests himself as the univorse. That is there is nothing other than siva. If the universe appears as if different such appearance is a delusion.
5. The supreme aim of the Partyabhij a system is to enable the individual soul to find its salvation. The salvation consists in the soul's recognition of its identity with the Ultimate reality. As bondage is the result of ignorance release is to be attained through knowledgs.
2. Kashmir seivism advocated a kind of monism or non-dualism. The names by which the system is known are Trika, Spanda and Pratyabhina. The name Trika primarily refers to the triple principle with which the system deals viz Siva-sakti-anu or pati-pasa-pasu. Though the other schools of saivism also accept these three categories Kashmir saivism regards the individual soul and the world as essentially identical with Siva and so the three according to it are reducible to one. The term Spanda indicates the principle of apparent movement of change from the state of absolute unity to the plurality of the world. And the expression Pratyabhija which means recognition refers to the way of realizing the soul's identity with Siva.
3. The Ultimate reality in Kashmir Saivism as in every school of Saiva philosophy is Sambhu or Siva the supreme God. Siva is the Atman the self of all beings immutable and ever perfect. He is pure consciousness (chaitanya) absolute experience (para samviti) supreme lord (paramesvara). He is the ground of all existence the substrate of all beings. He is called anuttara the reality beyond which there is nothing.
4. Sakti (power) is Siva's creative energy and is spoken of as his femine aspect. Siva in his aspects as Sakti manifests himself as the univorse. That is there is nothing other than siva. If the universe appears as if different such appearance is a delusion.
5. The supreme aim of the Partyabhij a system is to enable the individual soul to find its salvation. The salvation consists in the soul's recognition of its identity with the Ultimate reality. As bondage is the result of ignorance release is to be attained through knowledgs.
H. Kashmir Saivism
1. Kashmir Saivism traced to the Siva-sutras whose authorship is attributed to Siva himself. The Sutras are said to have been revealed to a sage by name Vasugupta who lived towards the end of the eight or the beginning of the nineth century AD. A succession of talented exponents of the system followed Vasugupta. Kallata who was Vasugupta's chosen pupil wrote among other works Spanda-sarvasva in which he explained the meaning of the Siva-Sutras as taught by his master. Somananda the author of Siva-dristi and a vritti thoreon was probably another pupil of Vasugupta.
2. Kashmir seivism advocated a kind of monism or non-dualism. The names by which the system is known are Trika, Spanda and Pratyabhina. The name Trika primarily refers to the triple principle with which the system deals viz Siva-sakti-anu or pati-pasa-pasu. Though the other schools of saivism also accept these three categories Kashmir saivism regards the individual soul and the world as essentially identical with Siva and so the three according to it are reducible to one. The term Spanda indicates the principle of apparent movement of change from the state of absolute unity to the plurality of the world. And the expression Pratyabhija which means recognition refers to the way of realizing the soul's identity with Siva.
3. The Ultimate reality in Kashmir Saivism as in every school of Saiva philosophy is Sambhu or Siva the supreme God. Siva is the Atman the self of all beings immutable and ever perfect. He is pure consciousness (chaitanya) absolute experience (para samviti) supreme lord (paramesvara). He is the ground of all existence the substrate of all beings. He is called anuttara the reality beyond which there is nothing.
4. Sakti (power) is Siva's creative energy and is spoken of as his femine aspect. Siva in his aspects as Sakti manifests himself as the univorse. That is there is nothing other than siva. If the universe appears as if different such appearance is a delusion.
5. The supreme aim of the Partyabhij a system is to enable the individual soul to find its salvation. The salvation consists in the soul's recognition of its identity with the Ultimate reality. As bondage is the result of ignorance release is to be attained through knowledgs.
